By,

Walks With Thunder

Most of us want prosperity. We try all kinds of things to attract it, even Feng Shui. I have heard of folks putting coins in the corners of their home to attract monetary prosperity. There are some who say changing the position of furniture in a room can make that happen as well. Of course, you can always pay a few hundred dollars and buy the latest secret of prosperity on late-night TV. * This year I even gave myself a prosperity blessing.

What I have found out about prosperity is not a secret. You can just make up your mind that you want it, need it, and deserve to have it. Maybe you tried that already and have not had much success. I am a skeptic about many things, even my own work, so I use my advanced class as a testing ground. When I got the idea to do an Attracting Prosperity class, I needed some test subjects. So I sent out an email asking them if they wanted to participate in my Prosperity Test. My goal was to find a reliable way to attract prosperity, made easy for everyone.

Since I am a non-traditional shaman and like to experiment with different methods, there were three groups in my prosperity test: a control group, props group, and a non-props group. In my work I am learning all the time, and there was a lesson here for me about props. The group with props was the most successful. For beginners, tools are extremely helpful.

Each group received the same basic instructions for a tobacco ceremony. (In the ancient way, no little colored pieces of cloth are used. Native Americans from 400 years ago didn’t use them and that is good enough for me.) Go outside and find a center point where you can walk four steps in any direction. You will offer a handful of tobacco to the cardinal directions. Call out to the Grandfather Spirits of each direction. (“Grandfather Spirits” is just one name, if you’re Christian then you can call them Angels, and others call them Devas. Whatever you call this spirit energy, they are here to help you. All you have to do is ask in a sincere way, (though I have asked sarcastically and still got the help I needed.)

First, play some music, beat a drum, ring a bell, or sing. This will get the attention of the Grandfather Spirits. Walk four steps north and say, “I call the Grandfather Spirits of the North.” Then toss the handful of tobacco in that direction and walk back to the center point. (About 50% of the time for the props group, the tobacco faded out of existence. Yes, I know that violates a law of physics; matter may not be created nor destroyed. “Then again I never studied law.” (a Bugs Bunny quote.) Keep going if this phenomenon should occur at any direction(s).) At the center point, offer the tobacco to the Grandfather Spirits from above, below and within, for a total of seven directions.

At this point we will break away from ancient tradition and use the props. You will need a permanent marker, a bottle of water, a flat rock big enough to write prosperity on, shampoo or bodywash, and a sticky-note pad. Then we ask the Grandfather Spirits to bless our lives or those of others with monetary prosperity or whatever blessing you desire and within a specific amount of time. It’s a good idea to ask for this blessing to come in a good and gentle way. Now bless your props by asking the Grandfather Spirits to bless each item with the ability to attract prosperity, and write the word “prosperity” on them. Drink the water twice daily: morning and night. Carry the rock in your pocket to remind you of the blessing. Use the shampoo or bodywash every day for the next four to seven days. (As you can see I borrowed a bit from Masaru Emoto. Shampoo and bodywash are mostly water, our brain is 95% water, and our blood is 80 %.) Place the post-it note where you will see it many times during your day. If you feel you need more days than four, then do more days, but not more than seven. You don’t have to bless the objects each time, though if you want to, go ahead, it won’t hurt.

Sometimes there is a problem with feeling that you don’t deserve to have a blessing of this sort. People put all kinds of blocks in their own way, for instance: “My contract in this life is to learn to live with less,” or “I am unworthy because I don’t like dogs,” or “I am just not good enough or lucky enough,” and so on. I like to remind those people of the ripple effect. If you’re a parent and successful then your whole family will benefit. Does your child deserve to have a successful parent? Yes they do. Do your parents deserve to have a successful child? You bet they do! You touch so many lives and those lives could all be better when you’re successful. Don’t be afraid to feel you deserve this blessing.

* My prosperity blessing is going well. I now teach my classes all over Puget Sound. In August there were two articles about my work, one was published bi-coastally. I have had two radio interviews: Nic Daniels’ contact talk radio and Acaysha Dolphin’s syndicated show was broadcasted from Hawaii nationwide. Visit my website to see more of the results, www.walkswiththunder.com.

Here are the results of one of my test subjects:

Dancing Flame...with my story of the prosperity blessing that I have begun: I started it last night, 7/17 and I will be carrying it through for the next 3 days...I blessed 7 objects with my "prosperity" labels (water, shampoo, deodorant, rock, post-it note, business card from my shop, and my pressed powder compact that I keep in my purse)...before I started the ceremony, I rolled a cigarette with the tobacco that I was going to use to offer to the grandfather spirits (I thought it would be a bonding experience to "share" the tobacco with them after the blessing was complete, even though I don't usually smoke)...during the blessing ceremonies, my tobacco did not disappear, however, after I completed the blessing for my prosperity objects, I looked up to the north and saw 4 large birds flying over me in a circle, they were very high up, so I couldn't tell what they were, but it felt like a good sign, that I was being heard. My situation is severe, at the moment, so my request was great, I absolutely feel that I deserve this much help, because I work hard for my business, I put my heart into it and intend to send that positive energy out with every purchase made...so, I asked for $2,000.00 that I could deposit in my payroll account within 24 hrs (so that I could pay my employees) and then within the next seven days I asked to receive $15,000.00 so that I could catch up on some bills, I said that even if the money comes in the form of a loan that I can afford to pay back, it would be appreciated...I also said "I am open to receiving the abundance that I know I deserve" and of course all of this was asked to come in a good and gentle way...after the blessing, I sat down in the middle of the 4 points and lit the cigarette and took a drag off of it, closed my eyes and even though there was a cool breeze blowing around me the entire evening, I distinctly felt the weight of a blanket being draped over my shoulders, making me feel warm and watched over. I was so thankful for that, although the cig made me a little woozy feeling, so I just held it and let it burn a little while, as I sat there putting my heart energy into the request I made. So, that's how it started, I will continue to post happenings of each day. Thank you for taking the time to read this and lending your energies to my requests. Blessings.

Day 2 of Prosperity Blessing (update), I forgot to mention that after I completed my 1st day blessing, I saw a number of tiny white orbs, like sparkles, floating around my yard, I felt that the spirits were present...So, day 2, it appeared as though the tobacco offering for the south was gone from the 1st night, the rest was still there...I repeated the blessing, and again sat down, cross legged and lit the rolled tobacco, to bond with the spirits, I had a strong feeling of confidence and calm, that I was being heard. My days' sales in the shop yesterday were about $1,300.00 and I was able to make payroll, and today I had a deposit of about $700.00 that came earlier than it should have (that makes up the $2,000.00 that I asked to come in 24 hrs, so that I could pay my employees)...so far so good! Again, I repeated these words during the blessing: “I am open to receiving the abundance that I know I deserve." Blessings to you all

O.K., so here are the day 3 reports...when I went out to do my blessing last night, it appeared as though the tobacco offering for the east and west were gone from the night before. I did my blessing again as I had done previously, and still used the line "I'm open to receiving the abundance I know I deserve...", this time I also thanked the spirits for bringing me the $2,000 that I needed to make payroll...I sent in loan papers yesterday that could bring me the $15,000.00 that I asked for (in an affordable way), and today I received at least 4 phone calls from different people affiliated with the lending company, I also know that they have called most of my references, and so far, it sounds like it's going well! So, tonight, I will do the final day of blessing, and I have a feeling that tomorrow, I will hear from the lender, that I am approved!! Thank you all for any energy that you have given me by reading this posting...I wish for blessings of prosperity for all who need it, (it helps if you feel worthy!)...Blessings.

day 4 of blessing: it appeared as though the tobacco offering for the north and south were gone from the night before...there was a very interesting breeze blowing around me as I did the final blessing, it changed directions with my movements, when I faced north it blew directly at me from the north, and so on...when I asked for a grandfather spirit to enter me and bless me with discernment, the breeze turned into a gust of wind that blew directly through me from the front to the back, it was quite moving...I could feel the magic at hand...I felt confidant that I was going to be granted the prosperity that I asked for...and first thing this morning, when I got to the shop, the lending company called me and said that they had decided to approve my loan, without even completing the interviews, etc...They said that I should be receiving the $15,000.00 in my account early next week!! And the repayment schedule is very easy to accommodate, (I asked that if it came in the form of a loan, that it be one that I could afford to pay back)...So, it worked!!! Thank You! Thank You! Thank You! Blessings

Need a personal Prosperity Blessing? Call em at 253-350-5755 or e-mail walkswiththunder@msn.com

 you are also invited to visit my homepage at

 http://www.walkswiththunder.com

By, Walks With Thunder

If there were an Easy Button™ for shamanism, it would have my name on it. Sometimes it is a disappointment to those who expect me to have them suffer through a test or ritual to feel worthy. A Vision Quest is not required; nor a stay on a mountain for four days with only a knife and blanket. I am non-traditional, and by that I mean I don’t do many rituals. My way is as easy and powerful as dreaming. I learned how to create an Energy Shield in the Dreamtime.

In the dream I was observing myself standing next to my car in a parking lot. While looking my Dream-self in the eye, my perspective changed from that of an observer to being in my body. I saw that I was encased in a bubble that glowed with a soft golden light. The bubble was too large for me to jump out of or reach past, being centered on my physical body. As I watched the bubble filled up with liquid silver and had a mirror-like sheen. My logical mind thought of this as if it were a one-way mirror, and was about to have a problem with silver being transparent, when my Dream-self said, “Hey it’s a dream, you can do anything you want in a dream.” My perspective changed again and I became the observer. I saw myself in the parking lot, where I saw a dark shadow spirit running towards me. It stopped in front of what it saw as a large silver ball. As it warily approached the ball, it was clear that it dared not touch it. Then it noticed my car, and the Dream Me set about making a larger bubble around the car, filled the ball with silver, and gave it a mirror finish. The dark spirit stepped back, turned around, and ran away.

When I awoke I envisioned reproducing this process. In my mind’s eye I saw the glowing, golden bubble surround me. Then I filled it with blessed liquid silver and polished it to a mirror finish. I then encircled the rest of my family, our cars, our house, our bank account, and our animals.

I see the Energy Shield as a passive defense; it doesn’t do anything until negative energy is aimed at it; then that energy is reflected to its source. I have a warrior spirit and sending that energy back is characteristic of me as I find it hard to be attacked and not be reactive about it. Some of my students modify their shields to ground out negative energy.

What good can an Energy Shield do in our modern world? I teach my students this in my basic class. Within a few classes they are returning with stories about what happened when they employed this technique. Jim from Belfair, WA, has such a story. To make him look bad his coworkers had been placing blame on him when he was not at fault. After attending my class he put up a shield; since then it has been deflecting blame and accusations. He looks forward to work now, and his wife has said he’s much easier to live with. Mike, who rides a motorcycle, listened to a radio interview of mine and learned my shielding technique. Mike says that now cars give him a wider area of space, as if he is in a car not a motorcycle. People see him more clearly and it makes riding safer.

Protect yourself with this easy Energy Shield. I find that negative energy likes things easy too. It’s doesn’t want to bother with someone when it is easier to attack someone who is unprotected.If you need personal help with your energy shielding please call me at:

 253-350-5755 or e-mail walkswiththunder@msn.com

you are also invited to visit my personal homepage at

 http://www.walkswiththunder.com

1. The spirits can play important roles in human lives.
2. The shaman can control and/or cooperate with the spirits for the community's benefit.
3. The spirits can be either good or bad.
4. Shamans engage various processes and techniques to incite trance; such as: singing, dancing, taking entheogens, meditating and drumming.
5. Animals play an important role, acting as omens and message-bearers, as well as representations of animal spirit guides.
6. The shaman's spirit leaves the body and enters into the supernatural world during certain tasks.
7. The shamans can treat illnesses or sickness.
8. Shamans are healers, gurus and magicians.

The shaman may fulfill multiple functions in the community, such as healing; leading a sacrifice; preserving the tradition by storytelling and songs, fortune-telling; acting as a psychopomp (literal meaning, ¡°guide of souls¡±). As a psychopomp, the shaman may accompany the incarnating soul of a newborn baby, or inversely, the departing soul of the newly-dead. They may also serve the community by maintaining the tradition through memorizing long songs and tales.

Mediator

Shamans act as "mediators" in their culture. The shaman is seen as communicating with the spirits on behalf of the community, including the spirits of the dead. In some cultures, this mediator function of the shaman may be illustrated well by some of the shaman's objects and symbols. E.g. among the Selkups, a report mentions a water fowl species as a spirit-animal: ducks are capable of both flying and diving underwater, thus they are regarded belonging to both the upper world and the world underneath. Somewhat similar remarks apply for the identification of the shaman and the jaguar in some Amazonian cultures: the jaguar is capable of both swimming in the water and climbing trees.

¡°The shaman's tree¡± is an image found in several cultures (Yakuts, Dolgans, Evenks) as a symbol for mediation. The tree is seen as a being whose roots belong to the world underneath; its trunk belongs to the middle, human-inhabited word; and its top is related to the upper world.

Distinct types of shamans

In some cultures there may be additional types of shamans, who perform more specialized functions. For example, among the Nanai people, a distinct kind of shaman acts as a psychopomp. Other specialized shamans may be distinguished according to the type of spirits, or realms of the spirit world, with which the shaman most commonly interacts. These roles vary among the Nenets, Enets, and Selkup shamans (paper ; online). Among the Huichol shamans, there are two categories of shamans. This demonstrates the differences of shamans even within a single tribe.

Ecological aspect

In tropical rainforests, resources for human consumption are easily depletable. In some rainforest cultures, such as the Tucano, a sophisticated system exists for the management of resources, and for avoiding the depletion of these resources through overhunting. This system is conceptualized in a mythological context, involving symbolism and, in some cases, the belief that the breaking of hunting restrictions may cause illness. As the primary teacher of tribal symbolism, the shaman may have a leading role in this ecological management, actively restricting hunting and fishing. The shaman is able to ¡°release¡± game animals (or their souls) from their hidden abodes, The Desana shaman has to negotiate with a mythological being for souls of game. Not only Tucanos, but also some other rainforest Indians have such ecological concerns related to their shamanism, for example Piaroa. Besides Tukanos and Piaroa, also many Eskimo groups think that the shaman is able to fetch souls of game from remote places ; or undertake a soul travel in order to promote hunting luck, e.g. by asking for game from mythological beings (Sea Woman).

Soul concept, spirits

The plethora of functions described in the above section may seem to be rather distinct tasks, but some important underlying concepts join them.

Soul concept

In some cases, at some cultures, the soul concept can explain more, seemingly unassociated phenomena :

Spirits

The beliefs related to spirits can explain many phenomena too, for example, the importance of storytelling, or acting as a singer, can be understood better if we examine the whole belief system: a person who is able to memorize long texts or songs (and play an instrument) may be regarded as having achieved this ability through contact with the spirits.

Shamanic illness

Shamanic illness, also called shamanistic inititatory crisis, is a psycho-spiritual crisis, usually involuntary, or a rite of passage, observed among those becoming shamans. The episode often marks the beginning of a time-limited episode of confusion or disturbing behavior where the shamanic initiate might sing or dance in an unconventional fashion, or have an experience of being "disturbed by spirits". The symptoms are usually not considered to be signs of mental illness by interpreters in the shamanic culture; rather, they are interpreted as introductory signposts for the individual who is meant to take the office of shaman (Lukoff et.al, 1992). Similarities of some shamanic illness symptoms to the kundalini process have been often noted . The significant role of initiatory illnesses in the calling of a shaman can be found in the detailed case history of Chuonnasuan, the last master shaman among the Tungus peoples in Northeast China (Noo and Shi, 2004).

Practice and method

The shaman plays the role of healer in shamanic societies; shamans gain knowledge and power by traversing the axis mundi and bringing back knowledge from the heavens. Even in western society, this ancient practice of healing is referenced by the use of the caduceus as the symbol of medicine. Often the shaman has, or acquires, one or more familiar helping entities in the spirit world; these are often spirits in animal form, spirits of healing plants, or (sometimes) those of departed shamans. In many shamanic societies, magic, magical force, and knowledge are all denoted by one word, such as the Quechua term "yachay".

While the causes of disease are considered to lie in the spiritual realm, being effected by malicious spirits or witchcraft, both spiritual and physical methods are used to heal. Commonly, a shaman will "enter the body" of the patient to confront the spirit making the patient sick, and heal the patient by banishing the infectious spirit. Many shamans have expert knowledge of the plant life in their area, and an herbal regimen is often prescribed as treatment. In many places shamans claim to learn directly from the plants, and to be capable of harnessing their effects and healing properties only after obtaining permission from its abiding or patron spirit. In South America, individual spirits are summoned by the singing of songs called icaros; before a spirit can be summoned the spirit must teach the shaman its song. The use of totem items such as rocks is common; these items are believed to have special powers and an animating spirit. Such practices are presumably very ancient; in about 368 BCE, Plato wrote in the Phaedrus that the "first prophecies were the words of an oak", and that everyone who lived at that time found it rewarding enough to "listen to an oak or a stone, so long as it was telling the truth".

The belief in witchcraft and sorcery, known as brujeria in South America, is prevalent in many shamanic societies. Some societies distinguish shamans who cure from sorcerers who harm; others believe that all shamans have the power to both cure and kill; that is, shamans are in some societies also thought of as being capable of harm. The shaman usually enjoys great power and prestige in the community, and is renowned for their powers and knowledge; but they may also be suspected of harming others and thus feared.

By engaging in this work, the shaman exposes himself to significant personal risk, from the spirit world, from any enemy shamans, as well as from the means employed to alter his state of consciousness. Certain of the plant materials used can be fatal, and the failure to return from an out-of-body journey can lead to physical death. Spells are commonly used to protect against these dangers, and the use of more dangerous plants is usually very highly ritualized.

Shamanic practice

Generally, the shaman traverses the axis mundi and enters the spirit world by effecting a transition of consciousness, entering into an ecstatic trance, either autohypnotically or through the use of entheogens. The methods employed are diverse, and are often used together. Some of the methods for effecting such trances:

 Drumming:

Drum is used by shamans of several peoples in Siberia; same holds for many Eskimo groups, although its usage for shamanistic seances may be lacking among Inuits of Canada.

The beating of the drum allows the shaman to achieve an altered state of consciousness or to travel on a journey. The drum is for example referred to as, ¡°¡®horse¡¯ or ¡®rainbow-bridge¡¯ between the physical and spiritual worlds¡± . The journey mentioned is one in which the shaman establishes a connection with one or two of the spirit worlds. With the beating of the drum come neurophysiological effects. Much fascination surround the role that the acoustics of the drum play to the shaman.

There are two different worlds, the upper and the lower. In the upper world, images such as ¡°climbing a mountain, tree, cliff, rainbow, or ladder; ascending into the sky on smoke; flying on an animal, carpet, or broom and meeting a teacher or guide¡±, are typically seen. The lower world consists of images including, ¡°entering into the earth through a cave, hollow tree stump, a water hole, a tunnel, or a tube¡±. By being able to interact with a different world at an altered and aware state, the Shaman can then exchange information between the world in which he lives and that in which he has traveled to.

Fasting

Fasting is primarily the act of willingly abstaining from some or all food, drink, or both, for a period of time. Concerning that from which one fasts, and the period of fasting, a fast may be total or partial. It may be observed unbroken for many uninterrupted days, or be observed only for certain periods during the day, as is the Muslim practice during the holy month of Ramadan. Depending on the tradition, fasting practices may preclude sexual activity as well as food, in addition to refraining from eating certain types or groups of foods; for example, one might refrain from eating meat. Medical fasting can be a way to promote detoxification.

Fasting for religious and spiritual reasons has been a part of human custom since pre-history. It is mentioned in the Bible, in both the Old and New Testament, the Qur'an, the Mahabharata, and the Upanishads. Fasting is also practiced in many other religious traditions and spiritual practices.

Icaros/Medicine SongsDerived most likely from the Quichua verb ikaray, ¡°to blow smoke¡± (for healing), the Spanish word icaros designates the magical lyrics and incantations, either whistled or spoken, learnt by the shaman through the "dieting" (consumption) of certain plants¹. The icaros are used in a variety of ritual contexts, especially, but not exclusively, during healing sessions and ayahuasca ceremonies to establish contact with the spirit world.

The ayahuasca vine (banisteriopsis caapi), which lends its name to the infamous brew, ranks - along with the Coca plant and the San Pedro cactus - as the most sacred plant in Peru. The singing of the icaros - learnt by the initiate from the mother spirit (madre) of the plants, animals, stones, or other elemental entities - is of paramount importance in healing rituals (for the diagnosis and cure of an illness). Icaros may be also used for a variety of other shamanic tasks, ranging from protection to performing love magic rituals (pusanga), or soul-loss recovery, to name a few. The icaros are "intertwined with other magical aspects of shamanism in the Peruvian Amazon: the yachay or mariri (the magical phlegm that the shaman keeps inside his body and regurgitates at will), the arkana (or spiritual defence), the virotes (¡®active¡¯ and ¡®passive¡¯ magical darts used, respectively, by brujos - e.g. sorcerers - and shamans alike, to attack or defend from an enemy), and the genios (or guardian spirits) of animals and plants."²

Icaros are essential in communicating with the spirits of the plant teachers (hence their importance in the preparation of the ayahuasca brew and during ayahuasca rituals), and reinforce the effects of shamanic prescribed remedies, either for healing or for bringing good luck in love and work.

There are several different kinds of icaros, at the beginning of the session. Their purpose is to provoke the mareaci¨®n (intoxication), and, in the words of one shaman ¡®to render the mind susceptible for visions to penetrate, then the curtains can open for the start of the theatre¡¯. Other Icaros call the spirit of Ayahuasca to open visions ¡®as though exposing the optic nerve to light¡¯. Alternatively, if the visions are too strong, the same spirit can be made to fly away in order to bring the person back to normality.

There are icaros for calling the ¡®doctors¡¯, or plant spirits, for healing, while other icaros call animal spirits, which protect and rid patients of spells. Healing icaros may be for specific conditions like manchare which a child may suffer when it gets a fright. The spirit of a child is not so fixed in its body as that of an adult, therefore a small fall can easily cause it to fly. Manchare is a common reason for taking children to ayahuasca sessions.

The arts of the Shipibo, especially textile designs, are closely related to ayahuasca icaros. The words of the chants are symbolic stories telling of the ability of nature to heal itself. For example the crystalline waters from a stream wash the unwell person, while colored flowers attract the hummingbird whose delicate wings fan healing energies etc. One might see such things in visions but the essence which cures is perhaps more likely to be the understanding of what is happening in ones life, allowing inner feelings to unblock so that bitterness and anger con change to ecstasy and love. To awaken from the ¡®illusion of being alive¡¯ is to experience life itself.

Sweat Lodge

The sweat lodge is a ceremonial sauna and an important ritual used by North American First Nations or Native American peoples. There are several styles of sweat lodges that include a domed or oblong hut similar to a wickiup, a teepee, or even a simple hole dug into the ground and covered with planks or tree trunks. Stones are heated in an exterior fire and then placed in a central pit in the ground. Often the stones are granite and they glow red in the dark lodge.

Vision Quest /Vigils

At many Inuit and other Indian groups, the vision quest is a turning point in life taken before puberty to find oneself and the intended spiritual and life direction. When an older child is ready, he or she will go on a personal, spiritual quest alone in the wilderness. This usually lasts for a number of days while the child is tuned into the spirit world. Usually, a Guardian animal will come in a vision or dream, and the child's life direction will appear at some point. Once the child has grown into his- or her- self, s/he will return to the tribe and pursue that direction in life. If a child has not visionquested by puberty, the child is thought to be lazy. After a visionquest, the child may apprectice an adult in the tribe of the shown direction (Medicine Man, boatmaker, etc).

The vision quest may be a part of shamanism, more exactly, the learning and initiation process of the apprentice for achieving the ability for shamanizing, mostly under the guidance of an older shaman.

The vision quest may be said to make the initiand establish a contact with a spirit or force. Psychologically, it may have effected hallucinations. The technique may be similar to sensory deprivation methods. It may include long walking on uninhabited, monotonous areas (tundra, inland, mountain); fasting; sleep deprivation; being closed in a small room (e.g. igloo).

Marir

Mariri is the traditional name for the magical phlegm of the curandero healers of the Peruvian Amazon Basin. It is regurgitated at will by the shamans, and is passed on to a disciple either by swallowing the regurgitated substance from the hands of the shaman, or is smoked through a pipe.It is used by the Shamans as a defense and protection.

Swordsmithing

Bladesmithing is the art of blacksmithing that relates specifically to creating knives, swords, and other blades using a forge, hammer, anvil, and other smithing tools. Bladesmiths employ a variety of metalworking techniques used by blacksmiths, as well as woodworking for knife and sword handles, and often leatherworking for sheaths.

Bladesmithing is a branch of blacksmithing, thus most, if not all, blacksmiths will be familiar with bladesmithing as well as the other aspects of their craft, while bladesmiths will not necessarily be familiar with other aspects of blacksmithing.

Other Customs include: Singing,   Listening to music,  Dancing.

Use of "power" or "master" plants to induce altered states or aromatics used as incense such as

Ayahuasca 

 Quechua for Vine of the Dead; also called yage

Ayahuasca (Quechua, pronounced [a.ja.ˈwa.ska]) is any of various psychoactive infusions or decoctions prepared from the Banisteriopsis spp. vine, native to the Amazon Rainforest (which is also called ayahuasca). The resulting drinks are pharmacologically complex and used for shamanic, folk-medicinal, and religious purposes.

Cannabis

Cannabis, known as marijuana or ganja in its herbal form and hashish in its resinous form, is a psychoactive product of the plant Cannabis sativa L. subsp. indica (= C. indica Lam.). The herbal form of the drug consists of dried mature flowers and subtending leaves of pistillate ("female") plants. The resinous form consists primarily of glandular trichomes collected from the same plant material.The major biologically active chemical compound in cannabis is ¦¤⁹-tetrahydrocannabinol (delta-9-tetrahydrocannabinol), commonly referred to as THC.

Humans have been consuming cannabis since prehistory, although in the 20th century there was a rise in its use for recreational, religious or spiritual, and medicinal purposes. It is estimated that about four percent of the world's adult population use cannabis annually. The possession, use, or sale of psychoactive cannabis products became illegal in most parts of the world in the early 20th century. Since then, some countries have intensified the enforcement of cannabis prohibition while others have reduced the priority of enforcement, almost to the point of legalization, as is the case in the Netherlands.

The production of cannabis for drug use remains illegal throughout most of the world through the 1961 Single Convention on Narcotic Drugs, the 1971 Convention on Psychotropic Substances, and the 1988 United Nations Convention Against Illicit Traffic in Narcotic Drugs and Psychotropic Substances, while simple possession of small quantities is either legal, or treated as an addiction rather than a criminal offense in a few countries. The laws in the United States vary from state to state, 13 of them now having decriminalized the possession of small amounts of marijuana for medical use , although it is still a federal crime.

Cedar

Datura

Datura contains the alkaloids scopolamine and atropine and has long been used as a poison and hallucinogen. The dose-response curve for the combination of alkaloids is very steep, so people who consume datura can easily take a potentially fatal overdose, hence its use as a poison. In the 1990s and 2000s, the United States media contained stories of adolescents and young adults dying or becoming seriously ill from intentionally ingesting datura

Deadly nightshade

Deadly nightshade (Atropa belladonna), also known as belladonna or dwale, is a well-known perennial  herbaceous plant, with leaves and berries that are highly toxic and hallucinogenic. It is in the nightshade family (Solanaceae), which it shares with potatoes, tomatoes, eggplants, jimonweed, tobacco, and chili peppers. In addition, Solanum nigrum is also called Deadly nightshade.

The Belladonna is native to Europe, North Africa, and Western Asia, and has become naturalized in parts of North America. It is not nearly as common in the wild as many field guides would suggest. This is because it is readily attacked by mint flea beetles Longitarsus waterhousei and has a low tolerance for direct sunlight. In areas where it has become naturalized it can often be found in shady, moist areas with a limestone-rich soil.

Fly agaric

Amanita muscaria (also known by the English-language common name fly agaric or Fly Amanita) is a psychoactive agaric species of mushroom found commonly throughout much of the world. The quintessential toadstool, it is a large imposing white-gilled, white-spotted, usually deep red mushroom, one of the most recognizable and widely encountered in popular culture. Though it is generally considered poisonous, Amanita muscaria is otherwise famed for its hallucinogenic properties with its main psychoactive constituent being the compound muscimol. The mushroom has had a religious significance in Siberian culture and possibly also in ancient Indian and Scandinavian cultures.

Native throughout the temperate and boreal regions of the Northern Hemisphere, Amanita muscaria has been unintentionally conveyed to many countries in the Southern Hemisphere, generally as a symbiont with pine plantations, and is now a true cosmopolitan species.

The common names in English, fly agaric or fly mushroom, are generally thought to derive from its European use as an insecticide, sprinkled in milk. This interpretation is supported by the mushroom's names in a number of other languages (see below), e.g. French Amanite tue-mouches, i.e. "fly-killer amanita". The fly-killing agent is now known to be ibotenic acid. Another compound isolated from the fungus is 1,3-diolein which is an insect attractor. An alternate derivation proposes that the term fly- refers not to insects as such but rather the delirium resulting from consumption of the fungus. This is based on the medieval belief that flies could enter a person's head and cause mental illness

Iboga

Iboga (Tabernanthe iboga), also known as Black bugbane, is a perennial rainforest shrub and hallucinogen, native to western Africa. Iboga stimulates the central nervous system when taken in small doses and induces visions in larger doses.

Normally growing to a height of 2 m, T. iboga may eventually grow into a small tree up to 10 m tall, given the right conditions. It has small green leaves. Its flowers are white and pink, while the elongated, oval-shaped fruit are orange. Its yellow-coloured roots contains a number of indole alkaloids, most notably ibogaine, which is found in the highest concentration in the root-bark. The root material, bitter in taste, causes an anaesthetic sensation in the mouth as well as systemic numbness to the skin.

The Iboga tree is the central pillar of the Bwiti religion practiced in West-Central Africa, mainly Gabon, Cameroon and the Republic of the Congo, which utilises the alkaloid-containing roots of the plant in a number of ceremonies. Iboga is taken in massive doses by initiates when entering the religion, and on a more regular basis is eaten in smaller doses in connection with rituals and tribal dances, which is usually performed at night time. Bwitists have been subject to persecution by Catholic missionaries, who to this day are thoroughly opposed to the growing religious movement of Bwiti. Léon M'ba, before becoming the first President of Gabon in 1960, defended the Bwiti religion and the use of iboga in French colonial courts. On June 6, 2000, the Council of Ministers of the Republic of Gabon declared Tabernanthe iboga to be a national treasure.

Morning glory

The seeds of many species of morning glory contain d-lysergic acid amide, ergoline alkaloids better known as LSA. Seeds of I. tricolor and I. corymbosa (syn. R. corymbosa) are used as hallucinogens. They are about 5% to 10% as potent as LSD, and produce a similar effect when taken in the hundreds. They should not be taken by people with a history of liver disorders or hepatitis. They should not be taken by pregnant women due to uterine contraction which can lead to miscarriage. Individuals with a history of cardiovascular disease (Heart attack, blood clot, and stroke) or a family history of such problems, and the elderly should avoid consuming these seeds due to the vasoconstrictive effects

Peyote

The effective dose for mescaline is about 300 to 500 mg (equivalent to roughly 5 grams of dried peyote) and the effects last about 10 to 12 hours. When combined with appropriate set and setting, peyote is reported to trigger states of deep introspection and insight that have been described as being of a metaphysical or spiritual nature. At times, these can be accompanied by rich visual or auditory effects (see synesthesia).

The flesh may also be applied topically as a galactogogue

Psychedelic mushrooms

 alluded to euphemistically as holy children by Mazatec shamans such as Mar¨ªa Sabina.

When psilocybin is ingested, it is broken down to produce psilocin, which is responsible for the hallucinogenic effects.

As with many psychoactive substances, the effects of psychedelic mushrooms are subjective and unpredictable. A common misconception, even seen in the professional environment, is that the effects experienced from psilocybin are due to a poisonous nature of the compound, yet the National Institute for Occupational Safety and Health, a branch of the Center for Disease Control, rated psilocybin less toxic than Aspirin. The intoxicating effects of psilocybin-containing mushrooms typically last anywhere from 3 to 7 hours depending on dosage, preparation method and personal metabolism.

The experience is typically inwardly oriented, with strong visual and auditory components. Visions and revelations may be experienced, and the effect can range from exhilarating to distressing. There can be also a total absence of effects, even with large doses. This depends on the species (and to a much lesser degree the strain) of mushroom, substrate they grew from, the quality of the yield and conditions of growth.

Sweetgrass

Sweet grass was strewn before church doors on saints' days in northern Europe, presumably because of the sweet smell that arose when it was trodden on. It was used in France to flavor candy, tobacco, soft drinks, and perfumes. Widely used in neo-pagan practice (syncretized from North American indigenous practice). In Europe, the species H. alpina is frequently substituted or used interchangeably. In Russia, it was used to flavor tea. It is still used in flavored vodka, the most notable example being Polish Żubrówka.

Sage

The Latin name for sage: salvia, means “to heal”. Although the effectiveness of Common Sage is often open to debate, it has been recommended at one time or another for virtually every ailment. Modern evidence supports its effects as an antihydrotic, antibiotic, antifungal, astringent, antispasmodic, estrogenic, hypoglycemic, and tonic.. In a double blind, randomized and placebo-controlled trial, sage was found to be effective in the management of mild to moderate Alzheimer's disease

Internally for indigestion, gas, liver complaints, excessive lactation, excessive perspiration, excessive salivation, anxiety, depression, female sterility, menopausal problems.

Externally for insect bites, throat, mouth, gum, skin infections, vaginal discharge.

Source: The Herb Society of America New Encyclopedia of Herbs & Their Uses, Deni Bown (New York: DK, 2001)

Salvia divinorum 

sometimes called Diviners' sage

Salvia divinorum, also known as Diviner's Sage, María Pastora, Sage of the Seers, or simply by the genus name, Salvia, is a powerful psychoactive herb. It is a member of the sage genus and the Lamiaceae (mint) family. The Latin name Salvia divinorum literally translates to "sage of the seers". The genus name Salvia is derived from the Latin salvare, meaning "to heal" or "to save".

Salvia divinorum has a long continuing tradition of use as an entheogen by indigenous Mazatec shamans, who use it to facilitate visionary states of consciousness during spiritual healing sessions. The plant is found in isolated, shaded and moist plots in Oaxaca, Mexico. It grows to well over a meter in height, has large green leaves, hollow square stems with occasional white and purple flowers. It is thought to be a cultigen. Its primary psychoactive constituent is a diterpenoid known as salvinorin A - a potent κ-Opioid receptor agonist. Salvinorin A is unique in that it is the only naturally occurring substance known to induce a visionary state this way. Salvia divinorum can be chewed or smoked to produce experiences ranging from uncontrollable laughter to much more intense and profoundly altered states. The duration is much shorter than for some other more well known psychedelics; - the effects of smoked Salvia typically lasting for only a few minutes. The most commonly reported after-effects include an increased feeling of insight and improved mood, and a sense of calmness and increased sense of connection with nature, though much less often it may also cause dysphoria (unpleasant or uncomfortable mood). Salvia divinorum is not generally understood to be toxic or addictive. As a κ-opioid agonist, it may have potential as an analgesic and as therapy for drug addictions.

Salvia divinorum has become increasingly well-known and more widely available in modern culture. The rise of the Internet since the 1990s has seen the growth of many businesses selling live Salvia plants, dried leaves, extracts and other preparations. During this time medical experts, accident and emergency rooms have not been reporting cases that suggest particular health concerns and police have not been reporting it as a significant issue with regard to public order offences. Yet Salvia divinorum has attracted increasing attention from the media and some lawmakers.

San Pedro cactus

 named after (St. Peter), guardian and holding the keys to the gates of heaven, by the Andean peoples; Quechua name: Huachuma

The San Pedro cactus (Echinopsis pachanoi, syn. Trichocereus pachanoi), is a fast-growing columnar cactus native to the Andes of Peru and Ecuador. Known to contain the psychedelic phenethylamine mescaline (lesser than with peyote), it is used mainly as an entheogen, as traditional medicine, and as an ornamental cactus. It has been used for healing and religious divination in the Andes Mountains region for over 3000 years. It is sometimes confused with its close relative, the Peruvian Torch cactus.

The plant is light to dark green, sometimes glaucous, and having 4-8 (usually 5-7) ribs. Groups of 1-4 small, yellow to light brown, spines are located at the nodes which are spaced evenly (approximately 2 cm apart) along the ribs. San Pedro can grow up to 5 meters tall and have multiple branches, usually extending from the base

Tobacco

Shamans will often observe dietary or customary restrictions particular to their tradition. Sometimes these restrictions are more than just cultural. For example, the diet followed by shamans and apprentices prior to participating in an Ayahuasca ceremony includes foods rich in tryptophan (a biosynthetic precursor to serotonin) as well as avoiding foods rich in tyramine, which could induce hypertensive crisis if ingested with MAOIs such as are found in Ayahuasca brews.